Comment on Mahayana Buddhism s thought on emptiness.

My opinion on "emptiness":

Life is only a few decades, and after death, it will turn into a puddle of white bones and ashes (empty), and nothing can be taken away, so you don't need to be too attached when you are alive.

To put it simply, when you are in the world, no matter how beautiful and powerful you are, after you die, you will fall into reincarnation, and you will start from scratch, endlessly, and in the end it will be an empty and a dream.

With the word "empty", guide the world to see everything and be content and happy!

Buddhism talks about "emptiness", and the monks of all dynasties have their explanations, believing that emptiness is the realm pursued by Buddhism. But the explanation comes and goes, and it makes people even more incomprehensible. Actually, emptiness is not so mysterious and incomprehensible. Buddhism says that color is emptiness, and emptiness is color.

The most popular solution is: color refers to matter, emptiness refers to spirit or nothingness. Spirit is matter, and matter is spirit.

This solution makes it easy for people to fall into pessimism, passivity, and passivity, believing that the pursuit of all material or reality is a waste of work, a waste. This distorts the precious meaning of Buddhism.

Emptiness refers to the concept of time in matter. All matter is not absolutely static, but absolutely in motion. Today's you are no longer yesterday's you, and this morning's sun is no longer yesterday's sun.

What people think is immutable or destined to be unchanging actually changes over time. There is no such thing as immutability, and there is no eternal truth.

Therefore, color is emptiness. Matter is changing, and change is the fundamental characteristic of matter, and no matter can escape this law. So, emptiness is color.

Buddhist practice talks about "dependent voidness", which is to realize that everything in the world has a cause and effect relationship, and that people should find themselves and return to their true nature. This is very healthly. It can make people find peace in their minds, restore energy, and adjust their behavior because of self-understanding, and free themselves from the "sea of suffering" of troubles.

The emptiness mentioned in the Mahayana sutras is actually focused on the latter two. "Emptiness of the heart" means that the heart is pure, and there is no staining in the slightest, which is the meaning of the emptiness of the heart, that is, the meaning of detachment. It is often said in the scriptures:

Only by departing from words, departing from oneself, and centrifuging oneself can we observe the truth of the facts. This statement, these four empty meanings, are all included.

Buddhist practice talks about "dependent voidness", which is to realize that everything in the world has a cause and effect relationship, and that people should find themselves and return to their true nature. This is very healthly. It can make people find peace in their minds, restore energy, and adjust their behavior because of self-understanding, and free themselves from the "sea of suffering" of troubles.

Let go (see).

Lay down (see nothing).

Let go (see the distinction between existence and non-existence).

If it is named: empty.

Let go of the mind (of my merits). And to cultivate all merits.

Let go of my mind. And go deep into the sea of wisdom.

Let go of the mind. And to practice samadhi deeply.

Let go of the mind (that I cross sentient beings). And purify all living beings.

If it is named: empty.

There is no Amitabha Buddha in the south. I wish you all good luck.

Great treasure vast pavilion good dharani dharani).

The Buddhist understanding of voidness is renunciation. Without any desire, without desire, without desire, there is emptiness.

Emptiness is color, color is emptiness, and that's the truth. The state of wanting nothing is the highest state.

Emptiness: In Buddhism, it means "pure mind" without appearance.

The specific explanation in the Diamond Sutra is: there is no self, no one, no beings, and no longevity.

Buddhism's emptiness is very wide, with eighteen emptiness.

It is briefly said that there is emptiness and nothing is emptiness.

Emptiness is unattainable emptiness, and emptiness of non-existence is Buddha-nature emptiness.

That is, Buddha-nature is the essence of space, called non-existent emptiness.

All sentient beings are greedy but cannot be gained, and there is nothing to gain and lose, and the name is not to be empty.

In Mahayana Buddhism, there are two types of objects, contexts, and legitimacy of "emptiness" and "being".

Object, Context, Meaning, Nature.

There are worldly and relative correct views.

There is self-nature, there is victory, there is righteousness, after all, there is evil opinion (common).

Emptiness, self-emptiness, victorious emptiness, relative emptiness, correct view.

Dependent arising emptiness, worldly emptiness, after all, emptiness, wrong views (assertive views).

Empty is not empty, as if to hide! If you don't have anything, you'll die, and if you have everything, you'll be enchanted, and you'll experience it yourself! Therefore, it is easy to say and difficult to understand, all that can be said is a mantra, and only through practice can we see the truth of the truth! So my words, you can also be the wind.

Buddhism says that there is emptiness, which is the opposite of yes.

He also said that there is emptiness, and the purpose is to tell people not to cling to emptiness! After all, emptiness should also be discarded.

There is a void in delusion, the world is based on emptiness, and in the great awakening of emptiness, it is like a sea of hair.

The emptiness mentioned in Buddhism does not mean emptiness, but refers to the fact that all things are born from the combination of causes and conditions, and after all, there is no substance, no self-nature, which is called emptiness, and this emptiness also means false and unreal.

All the ways are like a dream bubble, and the dew is like electricity, and it should be viewed as such.

Amitabha.

The Buddha does not speak of dreams.

Because in the Buddha's view:

All 'existence' is 'law', such as 'dream', 'illusion', 'bubble', 'shadow', such as 'dew', and like 'electricity', should be viewed as such. —Diamond Sutra.

The twenty-eighth generation of the Dharma is the first ancestor of Chinese Zen Buddhism, Master Bodhidharma.

There is a discussion of dreams:

If you dream at night that the pavilions and palaces are like horses, and the trees, jungles, ponds, and pavilions are the same; Don't think about it, it's all a place to live, and you must pay attention.

For those who are just starting their hearts, their consciousness is always uncertain; If you frequently see a different world in your dreams, you don't have to doubt it, it's all from your heart, not from outside. If you see the light appearing in your dream, it will be too much of the sun, that is, the rest of your habits will be exhausted, and you will see the Dharma realm. If so, it is the cause of enlightenment.

but know thyself, and do not speak to others. Or walk and sit and lie in the quiet garden, see the light, big or small, don't say it to others, and don't take it, it's also the light of nature. or walking and sitting in silence at night, and seeing the light, no different from the day, and it is not to be blamed, and it is evident in one's own desires.

or in a dream at night, when they see the stars and the moon distinct, and they also want to breathe in their own hearts, they shall not speak to anyone. If the dream is dim, it is like walking in the dark, and it is also the obstacle of the troubles in the heart, and it is also self-aware.

As for what you say, "our reality is also just a dream, and dreaming is a dream within a dream".

Zhuangzi has already discussed it in the "Theory of Things":

Lizhiji, the son of the Ai Feng people. The beginning of the Jin Kingdom was also obtained, and he wept. And as for the king's house, he went to bed with the king, and ate and swept, and regretted his weeping.

To the evil husband of the deceased does not regret the beginning? Dream drinkers, but weep; Dream weepers, but hunting. Fang Qimeng, I don't know his dream.

In the dream, it occupies its dream, and then it knows its dream. And there is a great awakening and then knows that it is a big dream, and the fool thinks he is aware of it, and secretly knows it. 'Junhu!

Shepherd! 'Solid! Qiu is also a dream with a woman, and it is said that a woman's dream is also a dream.

It is also its words, and its name is paradox. After eternity, the one who meets the great sage and knows his understanding is also a twilight encounter.

Reality is a dream, the same as a dream at night.

Dreams of drowsiness at night, dreams of upside-down during the day, everywhere is the realm of impermanence, when can you wake up, is a very serious question, if you go deep into the scriptures, according to the teachings, you can finally get its use. I wish you good luck at six o'clock!

The Heart Sutra mentions that "upside down dreams" are people's misconceptions about "real" life. It is also the dream within the dream you mentioned, insisting that the false is true.

Rejoice in Senior Brother's thoughts!

You can learn the teachings of the Enlightenment Sect. During the day, the six senses all have a function, and when dreaming, it is mainly the consciousness that works. There are some classifications of consciousness, and the consciousness in dreams seems to be called dream position monocelic consciousness.

You may not remember it very clearly. It is recommended that you learn the "Ode to the Rules of the Eight Senses", which is very short. Suxue had read the explanation of the Pure Realm Master before, and it was very good.

As for the principle of dreaming, you can also search the Internet for "Exploring the Mystery of Dreams", which was written by a great master (except that his name happens to be the same as a monk that ZF doesn't like, so he can't type). The article is very detailed, but it may not be very easy to understand.

In addition, it is recommended that you take a look at the "Dream Debate Song" explained by Khenpo Yeshe Phuntsok, which is very helpful for understanding the truth of life.

The dream parable is a very important parable in Buddhism, and if you can really understand it thoroughly, it will be very helpful for your practice.

It's not that it's broken, it's gone, it's a turtle's hair, it's a rabbit's horn, and it doesn't exist at all.

It is not dead and empty, but vivid and lively, because ten thousand laws can be revealed.

It's not the void, the void still exists, the real emptiness doesn't even have space, there is no void, and there is nothing in time and space.

Emptiness is nothing to say, nothing to think, nothing. But everything in the world, space, and time and space can be revealed, and there are thousands of laws!

Since emptiness is inconceivable and unimaginable, but it can exist, existence is emptiness, emptiness is existence, emptiness and existence are one and not two.

It is one and not two, what is it, that is, our true heart, that is, if we come to Tibet, that is, our true nature, our nature, our self-nature, Buddha-nature.

Sanskrit ūnya (adjective), nyatā (noun), transliterated Shun Ruo or Shun Ruo Duo. The interpretation of voidness varies from one period to another and from one sect to another. In primitive Buddhism, emptiness was just a common concept in the entire Buddhist theoretical system.

During the tribal Buddhist period, this concept became one of the main points of contention at that time. During the Mahayana Buddhist period, especially the Mahayana thought of the Prajna Sutra system, emptiness was the theoretical basis of emptiness.

From the point of view of the object of negation, emptiness can be divided into two types: "self-emptiness" and "dharma-emptiness". Self-emptiness, that is, the belief that everything is made up of the aggregation of various constituent elements, constantly circulating and perishing, and therefore there is no such thing as a constant and dominant subject, the self, is the view of Hinayana Buddhism; Dharma emptiness, on the other hand, holds that everything depends on certain causes or conditions to exist, and does not have any qualitative prescriptiveness in itself, but Dharma emptiness is not nothingness, it is an indescribable reality, called "wonderful existence", which is mainly the view expounded by the Mahayana Madhyamaka school.

Master Pure Space ---The Four Voids", which talks about the phenomenon of material composition, is not true or false, and the "Diamond Sutra" talks about "dreams, illusions, bubbles, and shadows", giving four metaphors. There is this phenomenon in the gathering of fate, and there is no such phenomenon in the dispersion of the fate.

2 What are the "Big Four"? In our modern parlance, it's matter. Matter has four properties, which are called the four major ones; It has four characteristics, which are expressed by earth, water, fire and wind.

3 The surface object, as we speak of it today, is a solid, and this object is so small that we cannot see it with the naked eye, and it is called "motes" in Buddhism. Modern scientists use instruments to see atoms, electrons, and particles.

4 Is what modern scientists see as "fine dust" in Buddhist scriptures? I don't know, I don't know. Because the "fine dust" mentioned in the Buddhist scriptures is the smallest and cannot be divided.

5 If science advances in the future, the atoms and electrons that we see now can be decomposed, it is not what the Buddhist scriptures say. The Buddhist scriptures speak of the smallest substance, which can no longer be divided.

6 Of the four characteristics, the "earth" indicates that there is indeed such a thing, which we can see in scientific instruments, and it is called "earth", which is an object.

7 The second characteristic is "large water," which means that it has humidity.

8 The third characteristic is "fire," which means that it has temperature.

9 Now it is not called "fire" or "water" in science, but now it is called "electricity," which carries yang and yin electricity. Yang electricity is the "big fire" in the Buddhist scriptures, and yin electricity is "big water".

10 The fourth trait is called "windy." What is wind? It's moving, it's not stationary, and it's moving at a very fast pace.

32 "The four are empty", which talks about the phenomenon of material composition, is not true or false, and the "Diamond Sutra" talks about "dreams, illusions, bubbles, and shadows", giving four metaphors. There is this phenomenon in the gathering of fate, and there is no such phenomenon in the dispersion of the fate.

33 If you look carefully, when you are together, this aspect is not born, and when you are separated, this aspect is not extinguished, and you see what is the truth? Immortal and immortal. This is about material phenomena, which are neither born nor destroyed.

The four major things refer to the material energy, force, and so on that make up our life, body and mind, and are represented by the four things of earth, water, fire, and wind in Buddhism, so they are called the four majors. The earth represents the elements that make up all matter, the water represents all forces, the fire represents energy, and the wind represents the process of birth and death of all things. The physical and mental world of our lives, as well as all kinds of life activities, are made up of these four great combinations in Buddhism.

When you die, the four are scattered, and the original physical and mental worlds cannot exist. Therefore, the four are empty. In fact, if we further reason and study, the four essences of our life are also empty and unreal, and they are all caused by the ignorance and delusion of our lives.

Therefore, for cultivators, when they are alive, they are also empty. But those who don't understand the truth can't understand the meaning of emptiness.

The four emptiness: Everything in the universe is formed by the aggregation of causes and conditions, and it is the essence of the universe that should be confirmed by the personal experience of the Buddhist. After experiencing it firsthand, I have formed a worldview of how to view everything in the universe.

Once this worldview is formed, it will no longer be attached to everything. When the phenomenon comes, it will be dealt with, and the phenomenon will not be nostalgic when it is gone. It's not that the mind should be empty. This is what the Diamond Sutra says: The mind should be born without dwelling.

If the mind is empty, you will either fall into what the Buddhists call "stubborn emptiness" or go "over there".